DHAMMA

The teaching of Siddhatta Gotama, the Buddha.

Buddha Dhamma The word 'Buddha' means a person who is fully enlightened. 'Dhamma' means nature. Hence, 'Buddha-Dhamma' means the nature of an enlightened person. All persons whoever they may be, if they are really and fully enlightened must have the same nature: that is, total freedom from craving, aversion, delusion. When we practise Buddha-Dhamma, we are not getting involved in a particular sect. Rather we are actually working to develop in ourselves the nature of a Buddha to attain freedom from craving, aversion, delusion. And the means by which we develop this nature is the practice of sila, samadhi, pañña, which is universally acceptable to all. SN Goenka

Contents:

1. Mind precedes all - p5 2. The entire world is going up in smoke - p6 3. Homage - p7 4. dhamma-cakka-ppavattana-sutta – Setting the wheel of dhamma rolling - p12 5. anatta-lakkhana-sutta – The Non-Self Characteristic - p17 6. aditta-pariyaya-sutta – The Fire Sermon – p20 7. anpanasati sutta – Mindfulness of Breathing - p23 8. maha-satipatthana sutta – The Great Frames of Reference - p35 9. karaniya metta sutta – Good Will - p57 10.The Universal Law of Nature - p59 11.cattari ariyasaccani – The Four Noble Truths - p60 12. ariyo attangiko maggo – The Noble Eightfold Path – p61 13. pancasila – Five Precepts – p62 14. The Ten Paramitas – p63

15. sabba sankhara anicca-ti – Impermanent are all Compounded Things - p64

16. paticca samuppada - Chain of Conditioned Arising - p65 17. Suffering Ceases Where Sensations Cease - by S. N. Goenka - p66 18. goghitakaputta vatthu – The Story of the Son of a Butcher - p69 19. metta bhavanah – p72 20. sabaka mangal hoya re - May All Be Happy! [Hindi]. – p73

Mind Precedes All

manopubbangama dhamma, manosettha manomaya. manasa ce padutthena bhasati va karoti va, tato nam dukkham anveti cakkam va vahato padam.

manopubbangama dhamma, manosettha manomaya. manasa ce pasannena bhasati va karoti va, tato nam sukham anveti chaya va anapayini.

Mind precedes all phenomena, Mind matters most, everything is mind-made.

If with an impure mind One performs any action of speech or body, Then suffering will follow that person

As the cartwheel follows the foot of the draught animal.

Mind precedes all phenomena, Mind matters most, everything is mind-made.

If with a pure mind One performs any action of speech or body, Then happiness will follow that person

As a shadow that never departs.

dhammapada 1.1, 1.2

The Entire World Is Going Up In Smoke

sabbo loko padhupito;sabbo pajjalito loko,sabbo loko pakampito.

akampita apajjalita,aputhujjanasevita,agati yattha marassa tattha me nirato mano.

the entire world is going up in smoke;the entire world is burning,the entire world is vibrating.

But that which does not vibrate or burn, which is experienced by the noble ones,

where death has no entry-in that my mind delights.

samayutta nikaya 1.168

*

PRELIMINARY HOMAGE

namo tassa bhagavato arahato samsambuddhasa (Three times.)

Homage to the Blessed, Noble and perfectly Enlightened One.

*

HOMAGE TO THE BUDDHA

tathhagato araham sammasambuddho

The tathagata is the Pure One, the Perfectly Enlightened One.

vijjacarana-sampanno

He is impeccable in conduct and understanding,

sugato

The Accomplished One,

lokavidu

The Knower of the Worlds.

anuttaro purisadamma-sarathi

He trains perfectly those who wish to be trained.

sattha deva-manussanam

He is teacher of gods and humans.

buddho bhagava

He is Awake and Holy.

yo imam lokam sadevakam samarakam sabramakam

In this world with its gods, demons and kindred spirits,

sassamana-brahmanim pajam sadeva-manussam sayam abhinna sacchikatva pavedesi

Its seekers and sages, celestial and human beings, he has by deep insight revealed the Truth.

To dhammam desesi adi-kalyanam majjhe-kalyanam pariyosana-kalyanam

He has pointed out the dhamma: beautiful in the beginning, beautiful in the middle, beautiful in the

end.

sattham sabyanjanam kevala-paripunnam parisuddham brahma-caryam pakasesi

He has explained the Spiritual Life of complete purity in its essence and conventions.

tam-aham bhagavantam abhipujayami tam-aham bhagavantam sirasa-namami

I chant my praise to the Blessed One, I bow my head to the Blessed One.

*

HOMAGE TO THE DHAMMA

svakkhato bhagavata dhammo

The dhamma is well expounded by the Blessed One,

sandittiko akaliko ehipasiko

Apparent here and now, timeless, encouraging investigation,

opanayiko paccatam veditabbo vinnuhhi’ti

Leading inwards, to be experienced individually by the wise.

tam-aham dhammam abipujayami tam-aham dhammam sirasa namami

I chant my praise to this teaching, I bow my head to this truth.

*

HOMAGE TO THE SANGHA

supatipanno bhagavato savakasangho

They are the Blessed One’s disciples, who have practised well,

ujupatipanno bhagavato savakasangho

Who have practised directly,

nayapatipanno bhagavato savakasangho

Who have practised insightfully,

samicipatipanno bhagavato savakasangho

Those who practise with integrity:-

yadidam cattari purisayugani attha purisapuggala

That is the four pairs, the eight kinds of noble beings:-

esa bhagavato savakasangho

These are the Blessed One’s disciples.

ahuneyyo

Such ones are worthy of gifts,

pahuneyyo

Worthy of hospitality,

dakkineyyo

Worthy of offerings,

anjali-karaniyo

Worthy of respect;

anuttaram punnakkhettam lokassa

They give occasion for incomparable goodness to arise in the world.

tam-aham sangham abhipujayami tam-aham sangham sirasa namami

I chant my praise to this sangha, I bow my head to this sangha.

*

dhamma-cakka-ppavattana-sutta Setting the Wheel of

Dhamma Rolling

Thus I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five.

"Bhikkhus, these two extremes ought not to be cultivated by one gone forth from the house-life. What are the two? There is devotion to indulgence of pleasure in the objects of sensual desire, which is inferior, low, vulgar, ignoble, and leads to no good; and there is devotion to self-torment, which is painful, ignoble and leads to no good.

"The middle way discovered by a Perfect One avoids both these extremes; it gives vision, it gives knowledge, and it leads to peace, to direct acquaintance, to discovery, to nibbana. And what is that middle way? It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration. That is the middle way discovered by a Perfect One, which gives vision, which gives knowledge, and which leads to peace, to direct acquaintance, to discovery, to nibbana.

"Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories of clinging objects.

"The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being.

"Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.

"The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.

"'Suffering, as a noble truth, is this.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, can be diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before. 'This suffering, as a noble truth, has been diagnosed.' Such was the vision, the knowledge, the understanding, the finding, the light, that arose in regard to ideas not heard by me before.

"'The origin of suffering, as a noble truth, is this.' Such was the vision... 'This origin of suffering, as a noble truth, can be abandoned.' Such

was the vision... 'This origin of suffering, as a noble truth, has been abandoned.' Such was the vision... in regard to ideas not heard by me before.

"'Cessation of suffering, as a noble truth, is this.' Such was the vision... 'This cessation of suffering, as a noble truth, can be verified.' Such was the vision... 'This cessation of suffering, as a noble truth, has been verified.' Such was the vision... in regard to ideas not heard by me before.

"'The way leading to cessation of suffering, as a noble truth, is this.' Such was the vision... 'This way leading to cessation of suffering, as a noble truth, can be developed.' Such was the vision... 'This way leading to the cessation of suffering, as a noble truth, has been developed.' Such was the vision... in regard to ideas not heard by me before.

"As long as my knowing and seeing how things are, was not quite purified in these twelve aspects, in these three phases of each of the four noble truths, I did not claim in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, with its princes and men to have discovered the full awakening that is supreme. But as soon as my knowing and seeing how things are, was quite purified in these twelve aspects, in these three phases of each of the four noble truths, then I claimed in the world with its gods, its Maras and high divinities, in this generation with its monks and brahmans, its princes and men to have discovered the full awakening that is supreme. Knowing and seeing arose in me thus: 'My heart's deliverance is unassailable. This is the last birth. Now there is

no renewal of being.'"

That is what the Blessed One said. The bhikkhus of the group of five were glad, and they approved his words.

Now during this utterance, there arose in the venerable Kondañña the spotless, immaculate vision of the True Idea: "Whatever is subject to arising is all subject to cessation."

When the Wheel of Truth had thus been set rolling by the Blessed One the earthgods raised the cry: "At Benares, in the Deer Park at Isipatana, the matchless Wheel of truth has been set rolling by the Blessed One, not to be stopped by monk or divine or god or death-angel or high divinity or anyone in the world." On hearing the earth-gods' cry, all the gods in turn in the six paradises of the sensual sphere took up the cry till it reached beyond the Retinue of High Divinity in the sphere of pure form. And so indeed in that hour, at that moment, the cry soared up to the World of High Divinity, and this ten-thousandfold world-element shook and rocked and quaked, and a great measureless radiance surpassing the very nature of the gods was displayed in the world.

Then the Blessed One uttered the exclamation: "Kondañña knows! Kondañña knows!" and that is how that venerable one acquired the name, Añña-Kondañña — Kondañña who knows.

*

anatta-lakkhana-sutta The Not-Self Characteristic

Thus I heard. On one occasion the Blessed One was living at Benares, in the Deer Park at Isipatana (the Resort of Seers). There he addressed the bhikkhus of the group of five: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this.

"Bhikkhus, form is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: 'Let my form be thus, let my form be not thus.' And since form is not-self, so it leads to affliction, and none can have it of form: 'Let my form be thus, let my form be not thus.'

"Bhikkhus, feeling is not-self...

"Bhikkhus, perception is not-self...

"Bhikkhus, determinations are not-self...

"Bhikkhus, consciousness is not self. Were consciousness self, then this consciousness would not lead to affliction, and one could have it of consciousness: 'Let my consciousness be thus, let

my consciousness be not thus.' And since consciousness is not-self, so it leads to affliction, and none can have it of consciousness:

'Let my consciousness be thus, let my consciousness be not thus.'

"Bhikkhus, how do you conceive it: is form permanent or impermanent?" — "Impermanent, venerable Sir."

— "Now is what is impermanent painful or pleasant?" — "Painful, venerable Sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"? — "No, venerable sir."

"Is feeling permanent or impermanent?...

"Is perception permanent or impermanent?...

"Are determinations permanent or impermanent?...

"Is consciousness permanent or impermanent?" — "Impermanent, venerable sir." — "Now is what is impermanent pleasant or painful?" — "Painful, venerable sir." — "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: 'This is mine, this is I, this is my self'"? — "No, venerable sir."

"So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not myself.'

"Any kind of feeling whatever...

"Any kind of perception whatever...

"Any kind of determination whatever...

"Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: 'This is not mine, this is not I, this is not my self.'

"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness. "When he finds estrangement, passion fades out. With the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.'"

That is what the Blessed One said. The bhikkhus were glad, and they approved his words. Now during this utterance, the hearts of the bhikkhus of the group of five were liberated from taints through clinging no more.

*

aditta-pariyaya-sutta The Fire Sermon

Thus I heard. On one occasion the Blessed One was living at Gaya, at Gayasisa, together with a thousand bhikkhus. There he addressed the bhikkhus.

"Bhikkhus, all is burning. And what is the all that is burning?

"The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact for its indispensable condition, that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.

"The ear is burning, sounds are burning...

"The nose is burning, odours are burning...

"The tongue is burning, flavours are burning...

"The body is burning, tangibles are burning...

"The mind is burning, ideas are burning, mind-consciousness is burning, mind-contact is burning, also whatever is felt as pleasant or painful or neither-painful-nor-pleasant that

arises with mind-contact for its indispensable condition, that too is burning. Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion. I say it is burning with birth, aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.

"Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in the eye, finds estrangement in forms, finds estrangement in eye-consciousness, finds estrangement in eye-contact, and whatever is felt as pleasant or painful or neither-painful- nor-pleasant that arises with eye-contact for its indispensable condition, in that too he finds estrangement.

"He finds estrangement in the ear... in sounds...

"He finds estrangement in the nose... in odours...

"He finds estrangement in the tongue... in flavours...

"He finds estrangement in the body... in tangibles...

"He finds estrangement in the mind, finds estrangement in ideas, finds estrangement in mind-consciousness, finds estrangement in mind-contact, and whatever is felt as pleasant or painful or neitherpainful-nor-pleasant that arises with mind-contact for its indispensable condition, in that too he finds estrangement.

"When he finds estrangement, passion fades out. With

the fading of passion, he is liberated. When liberated, there is knowledge that he is liberated. He understands: 'Birth is exhausted, the holy life has been lived out, what can be done is done, of this there is no more beyond.'"

That is what the Blessed One said. The bhikkhus were glad, and they approved his words. Now during his utterance, the hearts of those thousand bhikkhus were liberated from taints through clinging no more.

*

anapanasati sutta Mindfulness of Breathing

I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery,

the palace of Migara's mother, together with many well-known elder disciples — with Ven. Sariputta, Ven. Maha Moggallana, Ven. Maha Kassapa, Ven. Maha Kaccana, Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. Revata, Ven. Ananda, and other well-known elder disciples. On that occasion the elder monks were teaching & instructing. Some elder monks were teaching & instructing ten monks, some were teaching & instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the Pavarana ceremony — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them: "Monks, I am content with this practice. I am content at heart with this practice. So arouse even more intense persistence for the attaining of the as-yet-unattained, the reaching of the as-yetunreached, the realization of the as-yet-unrealized. I will remain right here at Savatthi [for another month] through the 'White Water-lily' Month, the fourth month of the rains." The monks in the countryside heard, "The Blessed One, they say, will remain right there at Savatthi through the White Water-lily Month, the fourth month of the rains." So they left for Savatthi to see the Blessed One.

Then the elder monks taught & instructed the new monks even more intensely. Some elder monks were teaching & instructing ten monks, some were teaching

& instructing twenty monks, some were teaching & instructing thirty monks, some were teaching & instructing forty monks. The new monks, being taught & instructed by the elder monks, were discerning grand, successive distinctions.

Now on that occasion — the Uposatha day of the fifteenth, the full-moon night of the White Water-lily Month, the fourth month of the rains — the Blessed One was seated in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them: "Monks, this assembly is free from idle chatter, devoid of idle chatter, and is established on pure heartwood: such is this community of monks, such is this assembly. The sort of assembly that is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, an incomparable field of merit for the world: such is this community of monks, such is this assembly. The sort of assembly to which a small gift, when given, becomes great, and a great gift greater: such is this community of monks, such is this assembly. The sort of assembly that it is rare to see in the world: such is this community of monks, such is this assembly — the sort of assembly that it would be worth travelling for leagues, taking along provisions, in order to see.

"In this community of monks there are monks who are arahants, whose mental effluents are ended, who have reached fulfilment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of the five lower fetters, are due to be reborn [in the Pure Abodes], there to be totally unbound, destined never again to return from that world: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who — on returning only once more to this world — will make an ending to stress: such are the monks in this community of monks.

"In this community of monks there are monks who, with the wasting away of [the first] three fetters, are stream-winners, steadfast, never again destined for states of woe, headed for self-awakening: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of the four frames of reference... the four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for awakening... the noble eightfold path: such are the monks in this community of monks.

"In this community of monks there are monks who remain devoted to the development of good will... compassion... appreciation... equanimity... [the perception of the] foulness [of the body]... the perception of inconstancy: such are the monks in this community of monks. "In this community of monks there are monks who remain devoted to mindfulness

of in-&-out breathing.

"Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.

Mindfulness of In-&-Out Breathing

"Now how is mindfulness of in-&-out breathing developed & pursued so as to be of great fruit, of great benefit?

"There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.'

Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.'

He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.'

He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

"He trains himself, 'I will breathe in sensitive to rapture.' He trains himself, 'I will breathe out sensitive to rapture.'

He trains himself, 'I will breathe in sensitive to pleasure.' He trains himself, 'I will breathe out sensitive to pleasure.'

He trains himself, 'I will breathe in sensitive to mental fabrication.' He trains himself, 'I will breathe out sensitive to mental fabrication.'

He trains himself, 'I will breathe in calming mental fabrication.' He trains himself, 'I will breathe out calming mental fabrication.'

"He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.'

He trains himself, 'I will breathe in satisfying the mind.' He trains himself, 'I will breathe out satisfying the mind.'

He trains himself, 'I will breathe in steadying the mind.' He trains himself, 'I will breathe out steadying the mind.'

He trains himself, 'I will breathe in releasing the mind.' He trains himself, 'I will breathe out releasing the mind.'

“He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out

focusing on inconstancy.'

He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.'

He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.'

He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.' "This is how mindfulness of in-&-out breathing is developed & pursued so as to be of great fruit, of great benefit.

The Four Frames of Reference

"And how is mindfulness of in-&-out breathing developed & pursued so as to bring the four frames of reference to their culmination?

"On whatever occasion a monk breathing in long discerns, 'I am breathing in long'; or breathing out long, discerns, 'I am breathing out long'; or breathing in short, discerns, 'I am breathing in short'; or breathing out short, discerns, 'I am breathing out short'; trains himself, 'I will breathe in...&... out sensitive to the entire body'; trains himself, 'I will breathe in...&...out calming bodily fabrication':

On that occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — the in-&out breath

— is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to rapture'; trains himself, 'I will breathe in...&...out sensitive to pleasure'; trains himself, 'I will breathe in...&...out sensitive to mental fabrication'; trains himself, 'I will breathe in...&...out calming mental fabrication': On that occasion the monk remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I tell you, monks, that this — careful attention to in-&-out breaths — is classed as a feeling among feelings, which is why the monk on that occasion remains focused on feelings in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"On whatever occasion a monk trains himself, 'I will breathe in...&...out sensitive to the mind'; trains himself, 'I will breathe in...&...out satisfying the mind'; trains himself, 'I will breathe in...&...out steadying the mind'; trains himself, 'I will breathe in...&...out releasing the mind': On that occasion the monk remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. I don't say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself — ardent, alert, & mindful — putting aside greed & distress

with reference to the world.

"On whatever occasion a monk trains himself, 'I will breathe in...&...out focusing on inconstancy'; trains himself, 'I will breathe in...&...out focusing on dispassion'; trains himself, 'I will breathe in...&...out focusing on cessation'; trains himself, 'I will breathe in...&...out focusing on relinquishment': On that occasion the monk remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

"This is how mindfulness of in-&-out breathing is developed & pursued so as to bring the four frames of reference to their culmination.

The Seven Factors for Awakening

"And how are the four frames of reference developed & pursued so as to bring the seven factors for awakening to their culmination?

"On whatever occasion the monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world, on that occasion his mindfulness is steady & without lapse. When his mindfulness is steady & without lapse, then mindfulness as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its

development.

"Remaining mindful in this way, he examines, analyses, & comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analysing, & coming to a comprehension of that quality with discernment, then analysis of qualities as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"In one who examines, analyses, & comes to a comprehension of that quality with discernment, persistence is aroused unflaggingly. When persistence is aroused unflaggingly in one who examines, analyses, & comes to a comprehension of that quality with discernment, then persistence as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the flesh arises in one whose persistence is aroused, then rapture as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of an monk enraptured at heart grow calm, then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is

at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"He carefully watches the mind thus concentrated with equanimity. When he carefully watches the mind thus concentrated with equanimity, equanimity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development. (Similarly with the other three frames of reference: feelings, mind, & mental qualities.) "This is how the four frames of reference are developed & pursued so as to bring the seven factors for awakening to their culmination.

Clear Knowing & Release

"And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for awakening... persistence as a factor for awakening... rapture as a factor for awakening... serenity as a factor for awakening... concentration as a factor for awakening... equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. "This is how the seven factors for awakening are developed & pursued so as to bring clear knowing & release to their culmination."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

*

maha-satipatthana sutta The Great Frames of Reference

I have heard that on one occasion the Blessed One

was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks."

"Lord," the monks replied.

The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference. Which four? "There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

Body

"And how does a monk remain focused on the body in & of itself? "There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out. "Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe

in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming bodily fabrication and to breathe out calming bodily fabrication. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short... He trains himself to breathe in calming bodily fabrication, and to breathe out calming bodily fabrication.

"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. "Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it. "In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

"Furthermore, when going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his outer cloak, his upper robe & his bowl... when eating, drinking, chewing, & savouring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself. "Furthermore... just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, faeces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'

"In this way he remains focused internally on the body in & of itself, or focused externally...

unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

"Furthermore... just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.'

"In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world. This is how a monk remains focused on the body in & of itself.

"Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a skeleton smeared with flesh & blood, connected with tendons... a fleshless skeleton smeared with blood, connected with tendons... a skeleton without flesh or blood, connected with tendons... bones detached from their tendons, scattered in all directions — here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...

the bones whitened, somewhat like the colour of shells... piled up, more than a year old... decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.' "In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.

Feelings

"And how does a monk remain focused on feelings in & of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painfulnor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling.

"When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant

feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.

"In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in & of themselves.

Mind

"And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he

discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion.

"When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.

"In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself.

Mental Qualities

"And how does a monk remain focused on mental qualities in & of themselves? "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the

five hindrances. "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.'

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world.

This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

"Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening. And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening? There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.' Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor for Awakening.

And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen. (The same formula is repeated for the remaining factors for Awakening: analysis of qualities, persistence, rapture, serenity, concentration, & equanimity.) "In this way he remains focused internally on mental qualities in & of themselves, or externally... unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

"Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in & of themselves with

reference to the four noble truths? There is the case where he discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress.'

"Now what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful; separation from the loved is stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful.

"And what is birth? Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.

"And what is ageing? Whatever ageing, decrepitude, brokenness, greying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called ageing.

"And what is death? Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death.

"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, that is called sorrow.

"And what is lamentation? Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, that is called lamentation.

"And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

"And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.

"And what is despair? Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.

"And what is the stress of association with the unbeloved? There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavours, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one's harm, who wish for one's discomfort, who wish one no security from the yoke. This is called the stress of association with the unbeloved.

"And what is the stress of separation from the loved? There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavours, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one's benefit, who wish for one's comfort, who wish one security from the yoke, nor with one's

mother, father, brother, sister, friends, companions, or relatives. This is called the stress of separation from the loved.

"And what is the stress of not getting what one wants? In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants. In beings subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not be subject to aging... illness... death... sorrow, lamentation, pain, distress, & despair, and may aging... illness... death... sorrow, lamentation, pain, distress, & despair not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants.

"And what are the five clinging-aggregates that, in short, are stress? Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: These are called the five clinging-aggregates that, in short, are stress.

"This is called the noble truth of stress.

"And what is the noble truth of the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming. "And where does this craving, when arising, arise?

And where, when dwelling, does it dwell? Whatever is endearing & alluring in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells. "And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

"The ear... The nose... The tongue... The body... The intellect..."Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas..."Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness... Intellect-consciousness... "Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact..."Feeling born of eye-contact... Feeling born of ear-contact... Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of intellect-contact..."Perception of forms... Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas...

"Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas..."Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas..."Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations... Thought directed at

ideas..."Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing & alluring in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

"This is called the noble truth of the origination of stress.

"And what is the noble truth of the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. "And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever is endearing & alluring in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases. "And what is endearing & alluring in terms of the world? The eye is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

"The ear... The nose... The tongue... The body... The intellect..."Forms... Sounds... Smells... Tastes... Tactile sensations... Ideas..."Eye-consciousness... Ear-consciousness... Nose-consciousness... Tongue-consciousness... Body-consciousness... Intellect-consciousness..."Eye-contact... Ear-contact... Nose-contact... Tongue-contact... Body-contact... Intellect-contact..."Feeling born of eye-contact... Feeling born of ear-contact...

Feeling born of nose-contact... Feeling born of tongue-contact... Feeling born of body-contact... Feeling born of intellect contact..."Perception of forms...

Perception of sounds... Perception of smells... Perception of tastes... Perception of tactile sensations... Perception of ideas..."Intention for forms... Intention for sounds... Intention for smells... Intention for tastes... Intention for tactile sensations... Intention for ideas..."Craving for forms... Craving for sounds... Craving for smells... Craving for tastes... Craving for tactile sensations... Craving for ideas..."Thought directed at forms... Thought directed at sounds... Thought directed at smells... Thought directed at tastes... Thought directed at tactile sensations...Thought directed at ideas..."Evaluation of forms... Evaluation of sounds... Evaluation of smells... Evaluation of tastes... Evaluation of tactile sensations... Evaluation of ideas is endearing & alluring in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases. "This is called the noble truth of the cessation of stress.

"And what is the noble truth of the path of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of

stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.

"And what is right resolve? Aspiring to renunciation, to freedom from ill will, to harmlessness: This is called right resolve.

"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.

"And what is right action? Abstaining from taking life, from stealing, & from illicit sex. This is called right action.

"And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.

"And what is right effort? There is the case where a monk generates desire, endeavours, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort.

"And what is right mindfulness? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside

greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called right mindfulness.

"And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration.

"This is called the noble truth of the path of practice leading to the cessation of stress.

"In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of

themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...

Conclusion

"Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone seven years. If anyone would develop these four frames of reference in this way for six years... five... four... three... two years... one year... seven months... six months... five... four... three... two months... one month... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

"'This is the direct path for the purification of

beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

*

karaniya metta sutta Good Will

This is to be done by one skilled in aims who wants to break through to the state of peace:

Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited, content & easy

to support, with few duties, living lightly, with peaceful faculties, masterful, modest, & no greed for supporters.

Do not do the slightest thing that the wise would later censure. Think: Happy, at rest, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far, born & seeking birth:

May all beings be happy at heart. Let no one deceive another or despise anyone anywhere, or through anger or irritation wish for another to suffer. As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With good will for the entire cosmos, cultivate a limitless heart:

Above, below, & all around, unobstructed, without enmity or hate. Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness.

This is called a sublime abiding here & now. Not taken with views, but virtuous & consummate in vision, having subdued desire for sensual pleasures, one never again will lie in the womb.

*

The Universal Law of Nature

anicca

all things are impermanent

dukkha

there is stress

anatta

all things are without self

*

cattari ariyasaccani The Four Noble Truths

Dukkha Samudaya Nirodha Magga

- - - -

There is stress

The origin of stress is attachment

The cessation of stress is attainable

The way leading to cessation is the Noble Eightfold Path

*

ariyo atthangiko maggo The Noble Eightfold Path

sila - morality

samma ditthi right view

samma vaca right speech

samma-kammanta right action

samma ajiva

right livelihood *

samadhi - concentration

samma-vayama right effort

samma-sati

right awareness

samma-samadhi right concentration

*

panna - wisdom

samma-ditthi right view

samma-sankappa

right understanding

pancasila - five precepts

panatipata veramani sikkhapadam samadiyami.

I undertake the precept to refrain from taking the life of any living creature.

*

adinnadana veramani sikkhapadam samadiyami.

I undertake the precept to refrain from taking that which is not given.

*

kamesu michalaras veramani sikkhapadam samadiyami.

I undertake the precept to refrain from sexual

misconduct.

*

musavada veramani sikkhapadam samadiyami.

I undertake the precept to refrain from lying.

*

suramerya-majja-pamadatthana veramani sikkhapadam samadiyami.

I undertake the precept to refrain from consuming intoxicating drink and drugs which lead to

carelessness.

Ten Paramitas

dana parami generosity, giving of oneself

sila parami

virtue, morality, proper conduct

nekkhama parami renunciation

panna parami

transcendental wisdom, insight

viraya parami energy, diligence, vigour, effort

khanti parami

patience, tolerance, forbearance, acceptance, endurance

sacca parami truthfulness, honesty

adhitthana parami

determination, resolution

metta parami loving-kindness

upekkha parami

equanimity, serenity

*

sabbe sankhara anicca ti

sabbe sankhara anicca ti yada paññaya passati.

atha nibbindati dukkhe, esa maggo visuddhiya

Impermanent are all compounded things.

When one perceives this with true insight, then one becomes detached from suffering.

This is the path of purification.

sabbe sankhara dukkha ti yada paññaya passati

atha nibbindati dukkhe, esa maggo visuddhiya

Sorrowful are all composite things; he who perceives the truth

of this gets disgusted with this world of suffering.

This is the path to purity.

sabbe dhamma anatta ti yada paññaya passati

atha nibbindati dukkhe esa maggo visuddhiya

All forms of existence are essenceless; he who perceives the

truth of this gets disgusted with this world of suffering.

This is the path to purity.

dhammapada. XX. (277, 278, 279)

paticca samuppada Chain of Conditioned Arising

With the base of reaction, consciousness arises;

With the base of consciousness, mind and body arise;

With the base of mind and body, the six senses arise;

With the base of the six senses, contact arises;

With the base of contact, sensation arises;

With the base of sensation, craving and aversion arise;

With the base of craving and aversion, attachment arises;

With the base of attachment, the process of becoming arises;

With the base of the process of becoming, birth arises;

With the base of birth, ageing and death arise, together with

sorrow, lamentation, physical and mental sufferings and

tribulations.

Thus arises this entire mass of suffering. *

Suffering Ceases Where Sensations Cease - by S. N.

Goenka

(The following is a translation of an article of Samvedanā which originally appeared in the Hindi Vipaśyana Patrikā Aug. 1983.) Our ingrained mental habit is to reel in the pain of unpleasant bodily sensations, and to roll in the pleasure of agreeable ones. However, when we start to observe sensations objectively, so many realities are revealed. One reality is that every sensation arises because of a contact: the contact of eyes with a vision, of ears with sound, of the nose with odour, of the tongue with taste, of the body with something tangible, of the mind with thoughts or with the body itself. The contact is essential for a sensation to occur; this is the inexorable law of nature. By the practice of vipassana meditation one can experience and understand this truth directly. But because of the ingrained mental habit pattern, even if the meditator tries to observe sensations objectively, he is liable again to sink into the slough of reaction, of rolling and reeling. For a short time his head may rise above the surface of the water and then again he sinks below and is carried away by the current, towards an unknown destination. As this experience repeats itself, gradually it becomes clear to the

meditator that the mind is conditioned to wallow in sensation, whether pleasant or unpleasant. It delights in pleasurable sensations, and by that very act generates aversion towards those that are disagreeable. This habit of the mind is called in Pāli assādo-relishing sensations. If the sensation is pleasant, one wallows in the taste of pleasure. If the sensation is unpleasant, one wallows in the taste of misery. As the meditator continues observing objectively, he further realizes the danger in sensations, their great potential for harm-in Pāli, adīnava. The habit of wallowing in sensations is a habit of stimulating craving and aversion in the mind. When these arise they intensify the sensations, which in turn strengthen craving and aversion. In this way starts a vicious cycle that feeds on itself. This is dukkha-samudaya-gāminī paṭpadā, the path leading to nothing but misery. The meditator realizes that he has wasted so much of his time in the past walking on this path and thus increasing his suffering. Now, by the practice of vipassana, the meditator starts to emerge from the habit of relishing sensations and to develop equanimity. As he does so, he realises that the vicious cycle of misery has been broken, at least temporarily, and he has stopped generating suffering for himself. Surely then he has found the path leading to the cessation of suffering-dukkha-nirodha-gāminī paṭipadā-by following which he will eradicate all the miseries of life. Having come to this point, now the meditator can see for himself how important is bodily sensation, for from it two paths diverge: that leading to the arising of suffering, and that leading to its cessation. And now he has experienced directly what suffering is, how it begins and multiplies, the meditator is careful to avoid the path leading to its arising, and to follow the path to its eradication. Continuing to observe sensations objectively, he experiences nissaraṇa-emergence from the habit of reacting in craving or aversion. When one begins the practice of Vipassana, most of the time one's head may be below the surface of the water: one wallows blindly in sensations, generating fresh craving and aversion, fresh misery. As one develops skill in the practice, however, the periods of equanimous observation lengthen and the periods of blind reaction diminish. Once one stops generating new saṇkhāras of craving and aversion, one experiences khaya-the destruction of saṇkhāras of the

past. Automatically the accumulated past conditionings of the mind arise and are eliminated, layer by layer, until one reaches the stage of nirodha, that is the nibbānic stage beyond the conditioned world of the senses. Anyone who practices Vipassana properly is bound to experience this ultimate truth sooner-or-later. In the time that one is experiencing the truth of nibbāna, the mind ceases to work, and therefore, the moment-by-moment contact of mind and matter ceases. And because there is no contact, there can be no sensation. In this stage, the six sense organs cease to function; therefore, there is no possibility of a contact occurring between a sense object and any of these organs, and hence no sensation can arise. Thus by observing objectively the meditator emerges from the habit of wallowing in sensations, and reaches the stage in which all sensations and all suffering cease. The wheel of becoming has been shattered. Come, meditators! Let us work ardently, diligently, patiently and persistently to shun the path of the arising of suffering, and to follow the path of its eradication, so that we may achieve real happiness, real peace.

*

THE STORY OF THE SON OF A BUTCHER goghitakaputta vatthu

While residing at the Jetavana monastery, the Buddha uttered Verses (235) to (238)of this book, with reference to the son of a butcher. Once in Savatthi, there was a man who had been a butcher for fifty-five years. All this time, he slaughtered cattle and sold the meat and everyday he took meat curry with his rice. One day he left some meat with his wife to cook for the family, and then left for the riverside to have his bath. During his absence, a friend coaxed his wife to sell that particular piece of meat to him. As a result, there was no meat curry for the butcher on that day. But as the butcher never took his meal without meat curry, he hurriedly went to the back of his house, where an ox was standing. He promptly cut off the tongue of the ox and baked it over a fire. When having his meal, the butcher had a bite of the tongue of the ox, but as he did so his own tongue was cut off and fell into his plate of rice. Thus the ox and the butcher were in the same plight, both of them having

had their tongues cut off. The butcher was in great pain and agony, and he went about agitatedly on his knees, with blood dripping profusely from his mouth. Then the butcher died and was reborn in the Avici Niraya. The butcher's wife was greatly disturbed and she was anxious for her son to get away to some other place, lest this evil should befall him too. So she sent her son to Taxila. At Taxila, he acquired the art of a goldsmith. Later, he married the daughter of his master and some children were born to them. When their sons came of age he returned to Savatthi. The sons were endowed with faith in the Buddha and were religiously inclined. They were anxious about their father, who had grown old with no thought of religion or of his future existence. So one day, they invited the Buddha and the bhikkhus to their house for alms-food. After the meal they said to the Buddha, "Venerable Sir, we are making this offering to you today on behalf of our father. Kindly give a discourse specially for him. So the Buddha said, "My disciple! You are getting old; but you have not made any provisions of merit for your journey to the next existence; you should now find a support for yourself." Then the Buddha spoke in verse as follows:

panupalisova danisi, yamapurisapi ca te upaµµhiti.

uyyogamukhe ca tiµµhasi, patheyyampi ca te na vijjati.

so karohi dipamattano, khippa viyama patito bhava.

niddhantamalo anagano, dibba ariyabhimi upehisi.

upanitavayo ca daisi, sampayatosi yamassa santike.

viso te natthi antari,

patheyyampi ca te na vijjati.

So karohi dipamattano, khippa viyama patito bhava. niddhantamalo ananagaro, na puna jitijara upehisi.

You are now like a withered leaf; even the messengers of Yama (death) have drawn near you. You stand at the threshold of departure, with no provision for your journey. Make of yourself a light; strive hard, without delay, and be wise; purged of moral impurities and being thus stainless, you will then enter the celestial realm of the Noble Ones. Your life has now come to a close; you have come into the presence of death. There is no halting-place for you on the way, and no provision have you made for your journey. Make of yourself a light; strive hard, without delay, and be wise; purged of moral impurities and being thus stainless, you will not then come again into birth and old age. At the end of the discourse the donors of alms-food attained Anigimi Fruition.

*

a metta bhavanah

May I be well, happy and peaceful. May I be equanimous, harmonious and fearless.

May I grow in dhamma. May I be liberated.

May all beings share my wellbeing, happiness and peace. May all beings share my equanimity, harmony and

fearlessness. May all beings share my dhamma.

May all beings share my liberation.

May all beings be well, happy and peaceful. May all beings be equanimous, harmonious and fearless.

May all beings grow in dhamma. May all beings be liberated.

*

sabaka mangal hoya re [Hindi]

May All Be Happy!

sabaka mangala sabaka mangala sabaka mangala hoya re tera mangala tera mangala tera mangala hoya re

drishya aur adrishya sabha javoa ka mangala hoya re jalake thala ke aur gagana ke pra sukhiya hoya re

daso dishao ke saba pra mangala Iabha hoya re nirbhaya ho nirbaira bane saba sabha nirapada hoya re

sabaka mangala sabaka mangala sabaka mangala hoya re

May all be happy, may all be happy, may all be happy May you be happy, may you be happy, may you be happy Whether visible or invisible may all beings be happy

Of earth, of water, or of sky, may all beings be happy Of all the directions may all beings be happy

May all be free from fear, animosity and insecurity

May all be happy, may all be happy, may all be happy. *

Sadhu! Sadhu! Sadhu!